Farhan Akhtar: I felt like it was going to be kind of a landmark show on its own
By Mohnish SinghJul 27, 2022
Actor Farhan Akhtar reveals what drew him to his Ms Marvel role
He may have made a name for himself in Bollywood as a writer, director, producer, singer, and actor during a distinguished 21-year career, but Farhan Akhtar is now getting global recognition with a new audience for his impactful appearance in hit Disney Plus superhero series Ms Marvel.
His action-packed role as Waleed, the leader of vigilante group, the Red Dragons, has received a positive response around the world and added to his already impressive body of work across different genres.
Speaking exclusively with Eastern Eye, Akhtar revealed how it feels to make his Hollywood debut with a Marvel Studios offering, what drew him to the character of Waleed, and if superheroes should be role models.
Congratulations on being a part of Marvel Cinematic Universe (MCU). How does it feel to make your Hollywood debut with a Marvel Studios venture?
Well, it feels really good to be a part of this show. I am so happy that people the world over are loving it. They are relating to the show and able to really enjoy what is being put out there. That is the most important thing. Beyond that, whoever is watching my work and liking it, I am grateful for that too.
What was it that most attracted you to the character when you first read the script of Ms Marvel?
Many things! One of them, of course, being a part of the MCU was something, I think, any actor would like. So that was really exciting. I have been watching their work for years and years. I absolutely enjoyed everything that they put out there. So, to be a kind of part of that universe was exciting. I also liked what the show itself represented.
Tell us about that?
To have a Muslim girl from the subcontinent as the lead of the show. Also, all the characters are predominantly from the subcontinent. They were casting people from India and Pakistan. So, it was something new that Marvel was doing. It felt like it was going to be kind of a landmark show on its own. The fact that it would give kids from the subcontinent a sense of, you know, ‘this is our hero. This is somebody we can identify with. Somebody who looked like us to represent us and our culture’. It is a big thing. We don’t realise how far these messages travel and what kind of joy it gives kids when they watch themselves being represented in such a major way. All of that was important to me as a part of the decision of being on the show.
If you had a choice for a superhero role, who would you choose?
If I had a choice to play a superhero? Well, I really hope they go into the life and times of Waleed.
What superhero qualities do you find in yourself?
I do not know what to say about this because it sounds like tooting one’s own horns (laughs). I feel like any other person, you, or anyone else, you always try and do stuff that keeps your conscience clear. And I think that’s most important.
Should superheroes be role models, according to you?
These are not things for me to decide. Everyone takes something from what they experience. And more often than not, superheroes represent values that we hope to inculcate in our kids, in our generation that is kind of growing or coming next. So, if those good values and knowing the difference between what is right and what is wrong, learning to stand up for people who are weaker than you, who may not be as strong as you are, if those are the messages one can learn from watching superhero films, then, absolutely, superheroes could be those people.
What was your most memorable moment during filming?
Honestly speaking, all of it. I do not want to sound boring, but truly all of it was fun. Working on the action was great. It was very exciting working with a very, very kick-ass team. And so was working with Iman (Vellani) and other actors doing our scenes together. All of it was great.
The series has struck a chord globally. How do you feel as an actor that your work is seen all over the world?
I think it really is the desire and hunger of any artist that, you know, their work can reach as many people as possible. So, for me, it is great that I am a part of something that has a massive fan following and a huge audience the world over. So, somehow, reaching them through this show is very exciting for me as an actor.
The section of audience not familiar with your immense body of work will certainly want to find out more about you…
Well, I hope through the process of watching this show, some of them, if not all of them, would want to know more about what I do, my work in India, and probably, through me, discover more about Indian movies – not just my work, but because we have such incredible talent here as well. It would be nice to be a window through which they can discover that.
WHEN Rishi Sunak became an MP, he swore his oath on a copy of the Bhagvad Gita, but few people – including perhaps Britain’s first Asian prime minister – will have been aware of the efforts of a Shropshire-born civil servant in that little moment of history.
Charles Wilkins (1749-1836) was an employee of the East India Company and an avid Sanskrit lover. He arrived in India and went on to study the language under scholars in then Benares (now Varanasi, which India’s prime minister Narendra Modi represents) and produced what is believed to be the first English translation of the holy Hindu text.
It made the Gita accessible not only to the British, but also millions of Indians, including Mahatma Gandhi, and years later, Sunak.
This is just one of the anecdotes Manu Pillai uncovers in his new book, Gods, Guns and Missionaries: The Making of the Modern Hindu Identity, published earlier this year.
Pillai traces the transformation of the religion over the past four centuries – from the arrival of early Europeans in the Indian subcontinent to British rulers and the rise of Indian leaders during the freedom movement – and examines the impact of those influences.
Manu Pillai
“Most of us look at Hindu identity today through the prism of Hindu-Muslim relations, because in the present, that is what became,” Pillai told Eastern Eye. “But to me, it seemed like a lot of modern Hinduism was actually influenced by colonialism and Christianity.”
Not so much in the way that missionaries converted millions of people, Pillai explained, as they “never had physical success in terms of numbers”, but “they had a lot of intellectual success in terms of placing these moulds and frameworks of thinking, which we took in order to articulate a modern avatar for Hinduism. So, I thought that story deserved to be told.”
This is his fifth book, which Pillai began in 2019, following a dissertation on Hindu nationalism at King’s College London. At the outset, he clarified the book is not about his academic thesis, rather it examines the impact of the early Portuguese, the Italians and other Europeans, then the East India Company, the British and finally, Indian reformers and politicians prior to and after independence.
Pillai said, “Hinduism is not a Western-style religion. It’s a cultural framework in which there’s multiple diversities. Think of it like a draw cabinet; it is the overall frame that is Hinduism. But each door has its own individual identity, as well.”
And , the cover of his new book
Pillai charts the influence of hardline Portuguese missionaries whose influence is evident in Goa even today, while in the south, an Italian priest, Roberto de Nobili, adopted the local Hindu ways in order to spread the teachings of Christianity.
The book also shows how British colonial rulers were initially reluctant to the push from missionaries in the UK to proselytise communities in the subcontinent, before eventually changing their minds. Reformers such as Serfoji and Raja Ram Mohan Roy adopted a more modern approach, followed by Dayananda Saraswati, Bal Gangadhar Tilak, Jotiba Phule and Veer Savarkar, whose interpretation of Hinduism came at a time of India’s freedom struggle.
This intertwining of religion and politics is not new, though, Pillai said. History has shown how rulers patronised places of worship and this continues in contemporary times, too.
The writer described how Jawaharlal Nehru (independent India’s first prime minister) and “the Nehruvian elites made a conscious effort to keep religion out, but bubbling just beneath that first level, (but) religion was always present in politics. Caste was always present in politics.”
Pillai said, “It was Nehru’s charisma and electoral success that allowed him to keep it at bay or in check. But it was never absent. By Indira Gandhi’s time, she started playing the religious card as needed, whenever she felt her party could benefit from it.”
He added, “The difference is religion has now come much more centrestage and openly acknowledged.”
Pillai also noted how economic clout and technology have both played a part in the recent assertion of religious identity, the most obvious is the patronage of places of worship, while carrying out rituals under the guidance of a priest over a video link is now the norm.
In the book, he writes about how the spread of the English language in the subcontinent meant exposure to new ideas, thus empowering Indians to not only challenge authority, but also learn about the world outside their country.
“The British employ Indians who can speak English. They pay those Indians. Those Indians are getting cash revenue. They are no longer dependent just on their farms (to earn their living). They use that to patronise their community. They build temples,” Pillai said.
“So, ironically, the wealth created by service in the British East India Company ends up in the flowering of Hinduism. The railways, which the British laid to move their troops around, also enables pilgrim traffic to temples. “All of these things come together – technology, politics and economics.”
More recently, Pillai said Hindu resurgence “isn’t purely due to political dynamics”. His view is that with rising disposable income, “you have time to think about identity, and now you have money to patronise things.”
He cites the example of Kerala, where he is from, explain how remittances from the Gulf countries led to a boom in old family temples being renovated. “There is something culturally coded in organising a big puja, or making donations to a temple is seen as an a c h i e v e m e n t , weighing yourself in grain and donating to a temple.
“So that kind of religious identity also boomed with economic boom. It’s not as an economic boom creates some rational paradise. On the contrary, an economic boom can actually result in a greater flowering of religiosity.
“Partly because of that, post liberalisation (of India in the 1990s), there’s been a new middle class that’s emerged, there’s also now disposable income. People have the wherewithal to now think beyond roti, kapda, makaan (food, clothes and shelter), and to think about who are we as a people? And the answer to that question lies in religion, culture, heritage.”
India and south Asia’s vast diversity dictate the way Hinduism is practised, across not just the subcontinent, but also across the world, where the diaspora communities are settled. Consequently, this shapes the evolution of Hindu identity.
Pillai said the next challenge for Hinduism will be maintaining that inner diversity, “because we live in times where there’s so much emphasis on that homogenised identity, on one reading of that label, of what it means to be a Hindu.
“It takes away from how much pluralism there is within the faith itself. The richness of Indian culture, in general, has been the fact that all religions that have entered India have become pluralized, even if it’s Islam.
“Islam in Kerala is not the same as Islam in Bhopal. When the north Indian Muslims under the Muslim League, as I mention in the book, went to Kashmir in the 1940s hoping to woo the Kashmiri Muslims, they were horrified. They thought that Kashmiris, with their saint worship, and all of that were not even proper Muslims. They said, ‘we’ll have to teach them Islam first, before making them Muslims, because they couldn’t recognise that version of Islam. “Everything in India is hybridised, and in many ways, that has been our strength, these hybrid identities have continued over so many generations. “What would be a major challenge is this tendency towards homogenising… towards feeling there has to be only one version of Hinduism and one interpretation of things.
“Even our epics have so many retellings. In Kerala there is an oral kind of Ramayana, in which Shurpanakha, when she propositions Rama and says, ‘I want to marry you’. And he says, ‘No, I’m already married. You go to Lakshmana.’ Shurpanakha turns around and says, ‘That’s okay; the Sharia says you can marry twice, more than one woman.
“So this is a Ramayana in which Shurpanakha quotes the Sharia, because it’s a Muslim Ramayana.
“That is the kind of country we come from. And I think losing that, where everything has become standardised, and that’s a global phenomenon, something we’re seeing around the world. That is a tragedy. That would be the bigger challenge.
“We need more people telling these stories about our inner plural, pluralism and diversity – which is not to devalue that framework. The framework has its own value. I’m not saying that Hinduism should somehow be only about its pluralism, but at the same time, it has to be a fine balance between maintaining that inner richness, maintaining all the threads in the tapestry without painting the whole tapestry one single shade.”
By clicking the 'Subscribe’, you agree to receive our newsletter, marketing communications and industry
partners/sponsors sharing promotional product information via email and print communication from Garavi Gujarat
Publications Ltd and subsidiaries. You have the right to withdraw your consent at any time by clicking the
unsubscribe link in our emails. We will use your email address to personalize our communications and send you
relevant offers. Your data will be stored up to 30 days after unsubscribing.
Contact us at data@amg.biz to see how we manage and store your data.